Shamanic Transfer Sculpture
Availability: Out of stock
by Lyle Wilson
Yellow Cedar wood
24 x 7 x 7″
33 x 10.5 x 9.25″ (including plexi-glass case)
This carving also artistically explores the shamanic “world”. Shamanism was once widespread amongst the HAISLA, and all Pacific Northwest native peoples. The HAY-LEE-CLA (shaman) was considered to be able to do both AIX (good) and YAX (bad) deeds by using magic.
Very little is known about the actual practices of shamanism, but in those early years people believed in their powers — one of which was to ‘EM-YAUCH-ELA (talk to spirits).
This sculpture has a HAY-LEE-CLA wearing a crown of SAAX (grizzly bear) claws with faces carved on them — indicating the spirit-helpers of the HAY-LEE-CLA. Such a crown was a coveted item because a SAAX was such a fearsome and powerful animal that certain parts of them were used to harness the power they had.
One of the frequently portrayed animals that related to shamanism was the KWEE-KWA-NAUCH (frog) — it was able to live in the two worlds of land and water. To the people of that time, such a dual ability was thought of as magical.
In old carvings the ability to EM-YAUCH-ELA and transfer magic power, was displayed via connecting tongues. This HAY-LEE-CLA has his tongue connected to an upside down, KWEE-KWA-NAUCH that has a humanoid face. In the middle of the sculpture, the long tongue rests on the top of a double-headed KWEE-KWA-NAUCH — which adds its power to the exchange.
In the eyes of the top and bottom faces are even more faces, alluding to various spirit-helpers. On the sides of the sculpture are two ropes that visually “tie” all parties together — a metaphor of a HAY-LEE-CLA and his spirit-helpers in the “olden days” of shamanism.
Lyle Wilson 2024
SOLD
Out of stock
- Description
- Additional Information
- Artist Bio
Yellow Cedar wood
24 x 7 x 7″
33 x 10.5 x 9.25″ (including plexi-glass case)
This carving also artistically explores the shamanic “world”. Shamanism was once widespread amongst the HAISLA, and all Pacific Northwest native peoples. The HAY-LEE-CLA (shaman) was considered to be able to do both AIX (good) and YAX (bad) deeds by using magic.
Very little is known about the actual practices of shamanism, but in those early years people believed in their powers — one of which was to ‘EM-YAUCH-ELA (talk to spirits).
This sculpture has a HAY-LEE-CLA wearing a crown of SAAX (grizzly bear) claws with faces carved on them — indicating the spirit-helpers of the HAY-LEE-CLA. Such a crown was a coveted item because a SAAX was such a fearsome and powerful animal that certain parts of them were used to harness the power they had.
One of the frequently portrayed animals that related to shamanism was the KWEE-KWA-NAUCH (frog) — it was able to live in the two worlds of land and water. To the people of that time, such a dual ability was thought of as magical.
In old carvings the ability to EM-YAUCH-ELA and transfer magic power, was displayed via connecting tongues. This HAY-LEE-CLA has his tongue connected to an upside down, KWEE-KWA-NAUCH that has a humanoid face. In the middle of the sculpture, the long tongue rests on the top of a double-headed KWEE-KWA-NAUCH — which adds its power to the exchange.
In the eyes of the top and bottom faces are even more faces, alluding to various spirit-helpers. On the sides of the sculpture are two ropes that visually “tie” all parties together — a metaphor of a HAY-LEE-CLA and his spirit-helpers in the “olden days” of shamanism.
Lyle Wilson 2024
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Killerwhale Panel
Philip Gray
SOLDRed Cedar wood, Acrylic paint
SOLD – For artist commission inquiries, please contact us.
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Eagle Blue Bentwood Box
Philip Gray
SOLDYellow Cedar wood, Acrylic paint
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Eagle Amulet
Ron Russ
CA$2,100.00Argillite, Abalone shell, Yew wood
The intelligent Eagle symbolizes status, power, peace and friendship. Eagle feathers are considered a sacred part of many ceremonies and rituals. The Eagle is known to mate with one partner for a lifetime.
In Haida legend, the Eagle and Raven are close companions and serve as alter egos.
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Butterfly and Hummingbird Spoon
Daniel Yunkws
CA$1,300.00Sterling Silver, Engraved
Maple wood base included
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Eagle Chief’s Staff
Lyle Wilson
CA$8,800.00Yellow Cedar wood, Acrylic paint
63.5 x 2.25 x 2.75″
64.75 x 9.75 x 9.75″ (including wood base)This is what the HAISLA call a SEE-GA-GUM (chief’s staff/cane) — sometimes referred to as a “Talking Stick”. In the olden days the
HEY-MAS (chief) had a carved SEE-GA-GUM — sometimes carved with just a single figure and sometimes with multiple figures. NUGWA (I/me) have carved a few SEE-GA-GUM and two of them are still in the HAISLA community at C’IMOTSA (KITAMAAT).In a potlatch, feast or any public event, a HEY-MAS would have a SEE-GA-GUM to display his clan crests to the attending people. As well, the SEE-GA-GUM was generally acknowledged to carry the authority of the clan and HEY-MAS. Thats’ why when it was passed to anyone else, they had the right to speak on behalf of the HEY-MAS and clan. That’s also why it became known as a “Talking Stick”.
NUGWA was born into the GEE-GA-JOAUCH (Beaver Clan) but was formally adapted into the IKSDUQ’IYA (Eagle Clan) at a very young age.
NUGWA thought it appropriate to have a SEE-GA-GUM visually “representing” the IKSDUQ’IYA in this exhibit.
NUGWA liked the “simplicity” of a single figure because it has an uncluttered look that exudes confidence — yet NUGWA also likes the act of carving so instead of leaving the shaft plain, NUGWA carved decorative spirals that give it more visual interest without compromising that “simplicity”.
Lyle Wilson 2024
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Homage to Alfred Wesley Pole
Lyle Wilson
CA$55,000.00Yellow Cedar wood, Abalone shell, Acrylic paint
Stone base
58 x 8 x 7″
59.5 x 10.5 x 8.5″ (including base)This GLA-GLA-QWIL-SALA (totem pole) was inspired by an early HAISLA carver named Alfred Wesley — the older HAISLA generation remember him quite well: “he was an old man when I knew him… he was adapted out to the Haida at a very young age in the old Indian custom …. His father told him told him who he was and he moved back to KITAMAAT. He used to have an old, round washtub filled with water, which he kept small carvings in. He worked for awhile on each, put it back and worked on another till he got tired of it and put it back in the tub. He continued this until he finished each carving in the tub — it took (him) about a month to finish the tub full of his carvings. People used to call him DUH-DOOK-DA-MAH-DOS; his wife, Julia Wesley, was called JAH-BUS-DEE.”
Another elder said, “He used to come around to the house at mealtimes and eat with us. Eventually he gave Harry (her husband) a small model totem pole he’d carved and painted. Harry didn’t like the painting so he tried to “improve” it and he made it worse — he gave up and painted the whole thing black. He was from KITAMAAT but adapted to the Massett Haida (in) the old Indian way.”
Still another elder said, “he’s HAISLA and his brother was Edwin Wesley (he couldn’t remember the father’s name at that time). He learned to carve when he was over the islands… he’s buried somewhere up at the old graveyard. That’s one of his poles right there (pointing to a shelf).”
The 2 model GLA-GLA-QWIL-SALA were still in possession of the informants when NUGWA (I/me) talked to them circa 2000, and were very AIX (good) carvings. The UBC Museum of Anthropology also has a few of his carvings so DUH-DOOK-DA-MAH-DOS was an early influence of mine and that’s why NUGWA decided to pay homage to him by carving this GLA-GLA-QWIL-SALA.
My version is based on a model GLA-GLA-QWIL-SALA attributed to DUH-DOOK-DA-MAH-DOS. In turn, NUGWA believe that his
GLA-GLA-QWIL-SALA was based on a Haida story about the great flood that was believed to have occurred in the olden days — as the water rose up, the inhabitants of the GYUU-AUCH (bighouse) tried to escape by climbing the tall GLA-GLA-QWIL-SA in front of the GYUU-AUCH.So the “escapees” are on the GLA-GLA-QWIL-SALA, holding onto to each other — one wears a apron with a MUSAQ (rainbow) on it.
This is my own added detail because when NUGWA was growing up the introduced Christian religion’s influence was still strong and NUGWA was made to learn its “GREAT FLOOD” story; in which the MUSAQ became the symbol of the Christian god’s promise that another great flood would never happen again.
Lyle Wilson 2024
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Nauch-Noo-Sem-Ghet Model Pole
Lyle Wilson
SOLDYellow Cedar wood, Abalone shell
Stone base
48 x 5.5 x 4.5″
49 x 8.5 x 6.5″ (including stone base)This is a story that came to the HAISLA, via inter-marriage, from the Ts’msyen people.
NUGWA (I/me) used this traditional story of an under-sea, supernatural HULL-CHEY-NAUCH (orca) HEY-MAS (chief) capturing the high-ranking wife of a man. The woman was brought to the underwater GYUU-AUCH (bighouse) of the HULL-CHEY-NAUCH HEY-MAS.
The abbreviated story essentially consists of the woman, on the beach, washing a valuable pelt — in some stories the pelt is from a albino HUN-GWEE-STA (sea otter); other stories have it as an albino SAW-GUM (seal). NUGWA have carved both on this GLA-GLA-QWIL-SALA (totem pole). The HULL-CHEY-NAUCH HEY-MAS then captures, then brings the woman to his underwater GYUU-AUCH.
The husband consults a DO-DUX-SWEELTH (person who is psychic) who tells him to paddle out to the AH-AH-WAX (sea/ocean) while keeping the setting sun on his right side and he would come to a WODEE (kelp) bed. Once he got there he tied his GELWA (canoe) to a WODEE and climbed down it’s long stem which was fastened to the bottom of the AH-AH-WAX.
In some stories, on the way down, he encounters guardians in the form of either a giant JEE-QWA (clam) or a giant GWAAS (mussel) — both try to clamp onto any trespassers so they would eventually drown. NUGWA carved one of each on this GLA-GLA-QWIL-SALA. The wife is eventually rescued from the HULL-CHEY-NAUCH HEY-MAS — he’s the bottom figure with the long JM-DEE-GA (dorsal fin) extending right to the top of the GLA-GLA-QWIL-SALA. Rope is carved on both sides because in other versions of the story the husband climbs down a rope; at the rope’s tops are 2 HULL-CHEY-NAUCH JM-DEE-GA. The AH-AH-WAX is shown as wavy lines adorning the entire GLA-GLA-QWIL-SALA.
Standing in the blowhole of the HULL-CHEY-NAUCH HEY-MAS is the beautiful wife — hopefully, like most love stories, her and her husband live happily ever after.
Lyle Wilson 2024
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Qolun (Beaver) Pin/Pendant
Lyle Wilson
CA$1,000.00Sterling silver, Cast, Engraved, Textured
Edition of 14
2013
“The Beaver was my original clan but I was adopted into my father’s Eagle Clan because it was thought that it might become extinct; many Eagle Clan members died due to having no immunity to early European diseases.
The wild beaver seems to understand an old, but true, Haisla proverb: ‘If you work hard today, you will have plenty tomorrow.’ Or perhaps it was actually my ancestors who came to understand, emulate and respect the working habits of this industrious little animal enough to create the original Haisla Beaver Clan.”
-Lyle Wilson, 2016